Shaolin Kolostor Tang-kori KŇĎt√°bl√°ja - 皇唐嵩岳少林寺碑
Megtal√°lhat√≥ a Jian Tang Wen 279 tekercs√©ben (全唐文/卷0279)
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A Shaolin Kolostor KŇĎt√°bl√°ja (皇唐嵩岳少林寺碑), amely ismert m√©g Li Shimin KŇĎt√°bl√°ja (李世民碑) n√©ven is, a Kolostor t√∂rt√©net√©t irja le eg√©szen 728. √©vig, amikor is a kŇĎt√°bl√°t fel√°ll√≠tott√°k. A v√©set Pei Cui (裴漼, -736) munk√°ja. A kŇĎt√°bla c√≠me szem√©lyesen a Tang Xuanzong Cs√°sz√°r kalligr√°fi√°ja, a t√°bla pedig Qin herecg√©nek, Li Shimin √©s Wang Shichong (王世充) csat√°j√°t is le√≠rja a Sui - Tang √°tad√°s idej√©n.
A Shaolin Kolostor ismert arr√≥l, hogy sz√°mos ŇĎsi kŇĎ-mŇĪeml√©ket ŇĎriz a kalligr√°fi√°k v√©seteivel. Az egyik legh√≠resebb k√∂z√ľl√ľk Pei Cui munk√°ja, amely a Tang Udvar korszak√°nak elbesz√©l√©s√©t tartalmazza, Shaolin t√∂rt√©nelm√©t e kŇĎeml√©k 728-as fel√°ll√≠t√°s√°ig √≠rja le. Az eml√©kmŇĪ k√∂zel n√©gy m√©ter magas, 136 cm sz√©les √©s 38,18 cm vastag; √≠gy ez a Kolostor legnagyobb kŇĎ-eml√©ke. A k√∂vet gy√∂ny√∂rŇĪen v√©st√©k, mer√©szen faragott s√°rk√°nyokkal, madarakkal √©s szellemekkel d√≠sz√≠tett√©k, viszont kalligr√°fia szempontj√°b√≥l is igen magas mŇĪv√©szi (√©s t√∂rt√©neti) √©rt√©ket k√©pvisel, hiszen a az eml√©kmŇĪ c√≠m√©t Xuanzong cs√°sz√°r szem√©lyes kalligr√°fi√°i adj√°k. Ez abban az idŇĎben emeltetett, amikor 13 shaolin szerzetes megmentette Qin herceg√©t, Li Shimint, amikor Ňźt megt√°madt√°k (itt, itt). A h√°l√°s Li, amikor Tai Zong-, a Tang-dinasztia elsŇĎ cs√°sz√°ra (618-907) lett, megjutalmazta a 13 szerzetest, a Kolostornak pedig nagy f√∂ldter√ľletet adom√°nyozott. Ami enn√©l fontosabb, hogy lehetŇĎv√© tette Shaolin sz√°m√°ra, hogy 500 harcos szerzeteset k√©pezzen, akik azt√°n b√°rmikor az orsz√°g v√©delm√©re √°llhatnak. A napjainkban n√©pszerŇĪ shaolin kungfu e harcos szerzetesek harcmŇĪv√©szet√©t k√©pviseli, a kungfu-gyakorl√°s is e harcos szerzetesek k√©pz√©seihez √°ll k√∂zelebb, nyilv√°n az √©rdeklŇĎd√©snek megfelelŇĎ v√°ltozatban.
A Kolostor sz√°m√°ra igen komoly tartalommal b√≠rt a kŇĎeml√©k, de nem csak a cs√°sz√°ri feliratok miatt. Volt egy nagy hat√°s√ļ gazdas√°gi ind√≠t√©k is, mivel a v√©setek a szerzetesek azon azon sz√°nd√©k√°t is elismerte, hogy birtokbav√©teli joguk lett a Baigu Wu -ra is, s mindez akkor, amikor a Cs√°sz√°r szigor√ļ sz√°razf√∂ldi elkobz√°si politik√°t folytatott. El√©g meggyŇĎzŇĎ √ľzenet volt akkoriban. R√°ad√°sul a kŇĎeml√©k h√≠rdette a szerzetesek azon k√≠v√°ns√°g√°t is, hogy a joguk mostant√≥l megk√©rdŇĎjelezhetetlen, a j√∂vŇĎben is fenntarthat√≥ √©s biztos√≠tott. A szerzeteseknek √≠gy olyan hat√°sa-, befoly√°sa lett, hogy a cs√°sz√°rok maguk is kiv√©telt tettek vel√ľk a politik√°ban. Ez a hat√°s alapvetŇĎen a szerzetesek harc√°szati √©rdemeinek volt k√∂sz√∂nhetŇĎ, amely figyelemre m√©lt√≥ egy pacifista buddhista hagyom√°ny k√∂zep√©n. √Čs ez √ľzlet volt: harci tud√°s√©rt √©s seg√≠ts√©gny√ļjt√°s√©rt cser√©be a Kolostor t√°mogatott lett, a katonai akci√≥k - amelyek e kŇĎeml√©ken is v√©settek - legend√°kat keltettek az alkalmazott harci rendszerrŇĎl, a Shaolin szerzeteseket pedig ezek megalkot√≥jak√©nt ismerte el.
N√©gy felirat szerepel a k√∂eml√©ken, mag√°ban foglalva a Buddhizmus, a t√∂rt√©nelem √©s a p√©nz√ľgyi adminisztr√°ci√≥ t√°rgyk√∂r√©t. √Črdekess√©g, hogy ezek seg√≠tenek m√°s irodalmi forr√°sok igazol√°s√°ban √©s tiszt√°z√°s√°ban. A feliratokb√≥l rengeteg pacskolat sz√ľletett, sok eur√≥pai √©s √°zsiai tud√≥s tanulm√°nyozta e sz√∂veget. Amikor nekil√°ttam a ford√≠t√°snak, sz√°mos kiv√°l√≥ tanulm√°ny √©s munka v√°lt segts√©gemre. 1987-ben p√©ld√°ul a Jap√°n Kiot√≥i Egyetem Humanista Tanulm√°nyok Kutat√≥int√©zete egy nagy tanulm√°nyt adott ki a k√≠nai korai dinaszti√°k t√°rsadalmi, szellemi √©s jogi vonatkoz√°sair√≥l "A Study of China's Aristocratic Society" c√≠men. Ebben szerepelt Tonami Mamoru professzor jegyzete is "The Shaolin Monestary Stele a Mount Song" c√≠mmel. Ebben a tanulm√°nyban a Prof √©l√©nk k√©pet ad a Shaolin Kolostor szerzeteseinek √©let√©rŇĎl, ami azt mutatja, hogy azon k√≠v√ľl, hogy a buddhista vall√°s sz√°mos aspektus√°ban j√°rtas gyakorl√≥k voltak, prec√≠z √©p√≠t√©szek √©s ingatlanvezetŇĎk voltak, valamint ha sz√ľks√©ges, a tisztess√©ges politikusokk√©nt k√©pesek a Kolostor √©rdekei mellett ki√°llni, haszn√°lva a magasrang√ļ kapcsolataikat. Tonami professzor munk√°ja is azt bizony√≠tja, hogy az arisztokrata tiszts√©gviselŇĎ, Pei Cui kŇĎ-felirat√°nak fŇĎ c√©lja az volt, hogy megv√©dje a Kolostor csatolt birtokait a Song-hegy k√∂zel√©ben.
Pei Cui felirata a Jian Tang Wen 279 tekercs√©ben (全唐文/卷0279) tal√°lhat√≥, annak k√∂zvetlen ford√≠t√°sa [here is an english-chinese translation because if you look at a mistake into translation, please do not hesitate to contact me below. The Hungarian version is coming soon... Thank you]:
Shaolin Kolostor Tang-kori KŇĎeml√©ke
Shaolin Kolostor Tang-kori KŇĎt√°bl√°ja (皇唐嵩岳少林寺碑), 728
A Tang Udvar alatt, a Shaolin Kolostorban a Song-hegyen, Composed and penned by the yinqing guanglu dafu provisionally holding the office of President of the Board of Personnel, Upper Pillar of the State, Viscount opening up the field of Zhengping County, Pei Cui.
Now originally the stars handed down the Brahmaloka (梵界) and sagely destiny initiated the commencement of the countless changes (of all matter in the universe). The sun shone upon the (princely) palace and divine traces bound together the origins of the three numinous powers (三靈之始). Cloaking itself in the Great Void to appear in the material world, Buddhist Doctrine is transmitted throughout countless ages. Caging himself in the realm of creation to show himself to mortal beings, Dharmakaya (法身) first responded (to human needs) in middle antiquity. The manisfestation of superhuman powers (見神通之力) far and wide eradicated the effects of evil karma (苦因), while the throwing open of the gates of prajna (wisdom) (開智惠之門) through and through lit up the realm of joy (樂界). The Crane Grove changed its appearance on beholding hearts filled with devotion. The Yanta unclosed its door (雁塔開扉), throwing open the route to worship.
Now the Shaolin Monastery (少林寺) was founded by Xiaowen (r. 471-499) of the Latter (Nothern) Wei dynasty (後魏孝文). Close to the Eastern Capital, on the western slopes of the Greater Chamber (太室, taishi), the principal pneuma dwells at the centre of the six directions and the pure capital is the hub of the empire. The northern spur of Mount Hou (緱山北峙) dovetails with the Heavenly Gate of Yuan and Luo (洛之天門). The southern streams of the River Ying (潁水南流) connect with the misty marshes between Mount Jing and the Yellow River (連荊河之雲澤). Thus are laid out the sacred confines of the imperial domain, the blessed ground of Yangcheng (陽城之福地).
The monk, Buddhabhara (沙門跋陀), was a man of India. His unworldly heart was of mysterious purity so that his benevolence spread afar and when he preaches the doctrine of the unity of Buddha nature his skill in expounding the Way was extremely profound. From the distant Western Regions (緬自西域), he travelled to the capital of our land. Emperor Xiaowen (孝文) yielded precedence to him to accord respect to the Buddhist grove. In the Taihe period (A.D. 477-499, 太和中), Emperor Xiaowen ordered the authorities to place this monastery at Buddhabhadra's disposal and had offerings and vestments provided at public expense.
The Dharmamaster forthwith on the western terrace of the monastery constructed the Holy Relic Pagoda (舍利塔) and, behind the pagoda, constructed the Hall of Translating the Sutras (翻經堂). Mixing the plaster with holy water and using a golden rope as plumbline, putting heart and soul into their task, the builders worked night and day.
The place for Prabhutaratna's complete bodily manifestation was achieved in less than a day and the sermons of the Tahagata's golden mouth (如來金口之說) was sheltered in the building among rolling clouds. To the west, the monstery was built by the side of a mountain torzent, lined with lonely woods of pine and cypress and to the north, over againt a loftybluff, covered in dense thickets of bamboo. Smoke patterned the dense clouds and darkness brought down heavenly incense. The mountain spring bubbled a clear note as dawn carried the Buddhist chant. Here, Buddhabhadra, cutting off his mind from worldly things and enjoying the transuility of his hermit existence, was moved to a full understanding and finally achieved enlightenment. Between walking and sleeping, it was as if one endowed with divine powers brought a set of musical stones, one more than four feet long. Their pitch was natural and they covered the complete scale of musical notes. They were obtained at the bend of the Yellow River aand came to be known from the lofty converse of the Han envoy (the Chinese envoy to the Western Regions). They floated at the edge of the River Si and were taken as tribute to the Xia King. The music of pipe and string drifted on the breeze at night, harmonising with the clear notes of the natural world in the middle heavens. The note of the monastery bell congealed in the frosts of daybreak, blending with the sacred sounds reverberating to the last kalpa.
At that time, there was a Master of the Tripitka (三藏法師) Ratnamati (勒那) who translated the Buddhist Sutras and Sastras (翻譯經論) and travelled to this enlightened land while Chan Master Chou (稠禪師), seeking after the True Dharma (正法), stayed in the stupa and maintained the law in the capacity of administrator. Time, however, passes by and reputations grow tarnished, yet still the rainbow points to the image of Buddha. Emperor Wu of Zhou (周武帝) in the Jiande (建德) period (572-578) accepted the words of Yungsong of Wei (元嵩) dynasty and proscribed Buddhism and Taoism Teachings (佛老之教). Throughout the empire every monastery (伽藍) was abolished and destoryed.
The Enlightened August Emperor (明皇帝繼明正位) inherited Emperor Wu’s throne and post humously promoted his well-being. In the Daxiang period (大象 580-581), he first restored the Buddhist and Taoist images and for each of the two capitals, estblished one monastery. These, since they were set up in the spirit of filial peity, were called 'Yearning for Father' (陟岵) Monasteries. The monstery designated Zhihu Monastery for Luoyang was this very monastery.
When Sui Goazu received the Mandate, on the change of the reign period title, all designations were changed. Only the name of this monastery, by special order, was allowed to revert to its old form. In the Kaihuang period (開皇, 581-601), there was an edit to the effect that: 'Since the Two Techings first arose, the four quarters have been filled with harmony (二教初興，四方普洽). Students go to study in its mountain groves and believers are numerous. One hundred ging of state land at Baigu (柏穀) is to be presented to the Shaolin Monastery (少林寺).' At the end of Daye period (605-617, 大業之末), the Sui empire collapsed. Rebel hordes attacked and pillaged, making no distinction between clergy and laity. This monastery was attacked by mountain brigands. When the monks (僧) and their disciples fended them off, the brigands set fire to the monastery and put the pagoda and the cloisters to the torch. All the buildings along the cloisters sudently went up in flames. The famous sacred pagoda alone remained, standing in solitary splendour. The Heavenly Dragon (天龍) preserved it and the Guardian God of the Mountain afforded it auspicious protection. Never before, even in ancient times, was such a deed attained by spirit power.
Fifty li (Chinese miles) to the northwest of the monastery (寺西北五十里) in Baigu Retreat (柏穀墅). There the myriad peaks crowd one upon another, threaded about with deep ravines. From ledge upon ledge rimmed with cloud, looking down, one might espy the realm of the Dragon. The high summits brush against the clouds and give a view across the highway of the birds. Under Jin, the estate became a bailiwick town (wu) and under Qi, it was made a commandery (jun). When Wang Shichong (王充) made his bid to usurp (僭) the throne, it bore the name Yuanzhou (轅州).
Taking advantage of its strategic location, he established a mountain-top garrison (戍) post there and recruited troops in Luo area (洛邑) with the intention of attacking the monastery. The Emperior Tang (皇唐) responded at a turning point in the cycle of the five elements lightning flash revealing a wandering dragon. Sacred herbs grew in tangled profusion on the peppered plaster and the spray from a spring flew across the surface of brocaded stone. To the carved roof beams was added even greater splendour, as if they were garlanded with spring flowers and the golden floor mats sparkled as though sprinkled with autumn dew.
On the decease of Tianhuang (the Heavenly August One, 天皇外遐), Zetian Da Sheng Huanghou (Great Saint and August Empress who Took Heaven as a Model, 則天大聖皇后), on behalf of her late saintly husband, established merit and virtue. In the Chuigong period (685-689), a bamboo plant put out shoots in winter and at the back of the pagoda and cloisters, creepers grew once more. In the Zhengsheng period (694-695, 證聖), an imperial commissioner sent money for repair of the step sin the place where the creeper was growing. Above the monastery, the Universal Light Hall (Puguangtang, 普光堂), was planned and as a result of good works, over the course of time, it was constructed. From then onwards, flying birds no longer dared to soar and flock together there.
At this monastery (此寺), Buddhabhadra (跋陁) halted his wanderings, creating a karma sacred and occult (業造神微). The Imperial court (皇家) regarded the monastery with reverence and events illuminated its mysteries. Curious parents often appeared among animals and plants and numinious responses frequently came forth in the monastery gardens. Successive saintly monarchs showed concern for the monastery, each bestowing on it generous favors. Princes uttered pronouncements and wrote their signatures which bathed in splendor this Rooster Peak (難峰). Precious Buddha images and bedded banners were likewise brought post-haste to this Dragon Ravine.
The present emperor's sagely strategy reaches wide compass and his divine action shows manifold abilities. He bases himself on the transforming purity of the Luminous Terrace. He understands the mysterious subtleties of the Heavenly Lake (天池). Understanding how closely interwined with the fate of his saintly predecessor this monastery had been, His Majesty wrote a stele title in seven characters and in the winter of the eleventh year of the Kaiyuan period, sent down his Edict of Grace, through Master Yixing, presenting the calligraphy to the Shaolin Monastery for engraving.
In the Heavenly Halls hung the splendour of sun and moon and in the Buddha groves wafted clouds of fragrant incense. Compared to this Emperor Huang of Han (漢元) and Emperor Wu of Wei (魏武) won admiration for their silk scrolls inscribed with seal characters in vain and Zhong Yao (鍾繇) and Cai Yong (蔡邕) drew empty praise for their inscription on bamboo tablets. Recently, an enlightened decree ordered: 'The landed estates of the Buddhist monasteries and Taoist temples of the empire are all to be confiscated'. The present emperor (皇上), in consideration of the facts that the lands and mill of this monastery (寺地及碾), the generous donation of his saintly predecessor, for many a long year in the monasterys possession, cloaked in the bosom of the mountain and trailing a train of numinous traces.
The dewlling of a host of immortals (群仙), surpassing the golden peaks of Rajagrha (金峰), the abode of those of highest virtue, throwing into the shade of King Asoka 'tupas (掩育王之石室), as a social favor, returned the lands and mill to the monastic community and did not include them in the official appropriation, for they had been alienated, in a pious gesture, from the domain of the stare and graciously conferred upon the clergy. Decidedly it was a case of "this monastery's fame exceeding all others in the land, it is to be treated with special courtesy, setting it apart from all ordinary monasteries."
The eminent monk Buddhabhadra (高僧跋陁) was fully conversant with all branches of the Tripitaka, whether of discipline or meditation. his disciples, the Chan Masters Huiguang (惠光), Daofang (道房), and the Chan Master Cho (稠禪師), were meticulous and conscientious in observing Buddhist rules of behavior, able in preaching and masters of the clerical office. Huiguang’s disciples, Masters of the Buddhist Law Sengda, Tanyin, and Fashang, among others, were the ten Bhadanta (clerics of great virtue), also dubbed the 'Ten Heroes'. Then again there was Chan Master Bodhidharma (達摩禪師), who, profoundly schooled in the sect of charity, was trusted as a ford or bridge of deliverance. His disciple, such as Chan Master Huike (惠可禪師), who possessed a profound insight into the Dharma Treasure (法寶, the Buddhist Law), at some time resided on this mountain.
In the Daxiang period (周大象) of (Northern) Zhou, when the monastery was first revived, there were chosen from among the monks persons whose virtuous karma as self-evident and they were appointed the Bodhisartvasangha (菩薩僧), the body of one hundred and twenty Bodhisartva monks (一百廿人). Master of Law Huiyuan (惠遠法師) and Master of Discipline Hongzun (洪遵律師) were numbered among them. Under the August Tang, from the Zhenguan period (貞觀之後), there have been the Master of discipline Mingzun (明遵), Ciyun (慈雲), Xuangsu (元素), and Zhiqin (智勤律師), who abstractedly pursued the single mean of existence and attained a thorough comprehension of the source of Truth.
Then there was the Great Master named Faru (638-689, 大師諱法如), head of the Samadhi (Concentration) Sect, whose preaching shed light on abstruse doctrines. His disciple Huichao had a rare talent for abstruse thinking and pursued his devotions deep into religious mysteries. His literary output was brilliant and he had an effortless grasp of doctrine. In the Jinglong (景龍) period (707-710), it was decreed that at the Shaolin Monastery at the Central Mountain, ten positions of Great Virtue (dade, Chin, tr. of Sk, bhadanta) were to be set up. Whenever there was a vacancy in their number, a monk from within the monastery was to be picked to fill it. No one was to be brought in from outside and no seat was to be left empty. Thus men like Cheng and Shi succeeded one another and men such as Lin (林) and Yuan (遠) followed in each others' footsteps. The stars and frosts have scarce completed two twelve year cycles since that time and orchid and chrysanthemum both spread their fragrance up to ten paces.
The Elder (上座), the Chief of the Monastery (寺主) and the Administrator lock up the liturgical library and stroll in composure in Meditation Grove. They gain merit by reciting their rosaries and, through their observance of their vows, bring into being the Sweet Dew (ambrosia 甘露). Of all the numinous peaks within the seas, non matches Mount Song and of all the mountain sites where religion is practiced, this is the greatest monastery. The Two Chambers stand side by side and in the eight valleys flow streams. The ground is encircled with shell-like flowers. The doors are flanked with stone pillars. The mysterious lodges and pavilions pervaded with incense are overshadowed by rowering forests. The golden masts arop the pagodas and the precious belts hanging from their roofts are tossed on high in the Milky Way (漢).
Thus was the mysterious revelation of the Dharmadhatu (法界). so came the blessed response of the Imperial court (皇家). As heaven is enduring and earth eternal, speak not of the palace of the Trayastrimsa. as the ages are whittled away to dust, who should record the concourse of the Cakravala?
After searching thoroughly for a fine craftsman, I intend to follow the tradition of the poets in singing the raises of the virtues of the golden immortals (the monks). With my pen I proclaim the truth in its entirety, expounding upon the Absolute Void.
The verse reads as follows:
恒沙國土，微塵品類。 妄見飛奔，正心蘊櫃。 昏途莫曉，淨根將墜。 樂於藎纏，若安夢寐。 烝哉大聖，降跡閻浮。 潛回寶軸，廣運慈舟。 實無滅度，示有降柔。 紺宮西辟，白馬東流。 迷因慢生，悟為信起。 玉刹斯建，寶山載峙。 花台竹林，清泉妙水。 靜惟真相，湛然攸止。 岩岩嵩嶺，河洛巨鎮。 下屬九溪，上干千仞。 天磴重阻，仙都清竣。 式創招提，是資誘進。 婉彼上德，載誕耆闍。 傳業西土，演教中華。 孝文申敬，恩賜仍加。 經營宴室，迥出雲霞。 中嶽北阯，嵩山西麓。 斜界玉池，洞開柏穀。 紆餘崗澗，連延水木。 鬱起旃檀，云誰卜築。 吾師苦行，清修道場。 勵精像宇，專力經堂。 金界繩直，椒塗水香。 散花有地，棲禪得方。 解空應真，默識開士。 乘杯遊集，振錫戾止。 翻譯幽偈，發揮妙理。 仙磬感靈，神雀降祉。 運交土木，代曆周隋。 劫火遞起，魔風競吹。 法身咸翳，淨國同隳。 或聞興復，詎振奔離。 神堯應期，撥亂反正。 皇矣覺力，大宏福慶。 式遏醜徒，聿扶神聖。 屢降恩旨，兼敷錫命。 高宗時豫，先後卜徵。 亟回雕輦，屢倚虹旌。 岩題玉劄，地振金聲。 珍符薦至，在物斯呈。 我皇龍興，有典咸秩。 懿茲上界，式諸神筆。 雲搖大圍，鑒回少室。 草垂仙露，林昇佛日。 護持八正，每候能仁。 跋陁降德，稠公有鄰。 厥後真侶，更傳了因。 辨才高行，無替清塵。 倬焉梵眾，代有明哲。 今我諸公，蘊彼禪悅。 芳越蘅杜，淨窬冰雪。 遠締津梁，無非苦節。 潁上靈嶽，山閒寶殿。 秀出梵天，孤標神縣。 芥城可竭，桑田有變。 貞石永刊，靈花常遍。
Countless the lands, as the sands of the River Ganges, Infinite the particles which make up every class of matter. Haphazardly they appear, darring hither and thither, But the upright heart comprehends them all. On the dark path (or rebirth) no light falls, But the Root of Purity will descend. We rejoice in the bondage of our passions, Like those who peacefully dream in their sleep.
Peerless, indeed, the Great Sage Buddha, Come down to leave his mark upon the morral world. Diligently he leaves through his precious sutras, Far and wide sails his ship of mercy. In truth he denies himself nirvana To show his ability to conquer with kindness. His purple palaces (Buddhist monasteries) spread from the West, As a white horse carried his teachings to (us in) the East.
The karma of illusion is born of pride. Enlightenment arises from faith. A jade monastery here is established. A precious mountain bears it upoin its peak. On the terrace of flowers, a bamboo grove, In the clear spring, holy water. Indeed, the true image of tranquility Is lodged here in all its profundity.
High above toewrs Songþs ridge. By He and Luo Rivers stand mightly townships. Flowing down, the rivers join the nine streams. Soaringup, the mountain is a wall of a thousand cubits. The ledges of heaven are piled up steeply. The immortal capital is pure and lofty. Just made for a place of worship, The nature of the site draws one forward.
Gentle, indeed, is the one of Supreme Virtue, Setting out from Vulture Peak, Preaching in the Western Lands And expounding his doctrine in China. Emperor Xiaowen extended him respect And graciously heaped donations (upon him). Planned and built for him a retreat (So high) it emerged above clouds and mist.
At Central Mountainþs northern base And the western foot of Songþs heights, Flanked by a jake lake, At a cavern's opening is Baigu, Flowing his way and that, mountain torrents: Stretched side by side, water and trees. Densely rises the sandalwood, Planned and built by whose hand?
Our Master labroured painstakingly. Purifying the sanctified ground. He braced himself to build the chamber of images And concentrated all his effort on constructing the sutra hall. The Vajradharu (Realm of Wisdom) he deliniated with a plumbline And in his fragrant pepper plaster mixed holy water. The flower offerings had teir proper position And the hassocks were put into place.
Apprehending the immaterial and responding to truth, Englihtened gentelmen (monks) who understood the silent teaching Came bearing their begging bowls to gather here And waving their staffs, made this their loding place They translated the holy chants And preached the abstruse doctrines. An immortal musical stone gave a numinous response And scared finches came down as a sign of blessing.
In the cycle of transformations, Earth was succeeded by Wood In the cycle of dynasties, succedding Zhou and Sui. The fires that mark the end of an old era raged the winds of Mara (the Evil One) blew in contention The bodies of the law were all felled And the unsettled (temporal) stae was likewise overthrown. Some said that there would be a restoration But how to save the lost land and scattered people?
(blank space) Shenyao (Tang Gaozu), responding to the turning point (of the elements), Despersed disorder and restored uprightness. Imperial, indeed, were (Taizong's) powers of perception. Great and mighty his good fortune and blessing. He it was who held in check the forces of evil And rapidly restored (blank space) saints (by rule) He favoured (the monastery) with a succession of (blank space) Acts of Grace And repeatedly gave orders conferring gifts.
(black space) Gaozong froom time to time visited Yu (Henan) and the Former Empress made progresses (here). Frequently they turrned their imperial carriages And repeatedly came towards the rainbow banners (of this monastery). On this cliff-face they inscribed their jade letters And shook this ground witth the music of their brass. Auspicious signs constantly appeared, Even material things manifested such portents.
(black space) Our present emperor dragonlike arose To uphold law and order. In admiration for this higher realm Just a he took up his sacred pen. The clouds shook the great peak of the enclosing range And the phoenix returned to Lesser Chamber. Upon the grass hung immortal dew And above the forest rose the Buddha sun.
They guard the Eightfold Noble Path, And ever wait uopon Sakyamuni. (Buddha) bhara was a Virtuous One come to earth And Master Chou was a worthy associate. He was a laterday Companion of the Way, Yet greater at preaching the Revealing Cause. With his skill in debate and high standard of conduct None could replace him in cleansing wordly impurity.
How clear it is that the monastic community In each generation has produced men of surpassing wisdom. Today, you, my masters, inherit their rejoicing in themystic trace. More flourishing than the wild ginger herb. More pure than ice and snow. From air you form up the fords and bridges of deliverance, Never wanting in renacious loyalty to your high principles.
Above the River Ying, a numinoius peak, Among the mountains, a palace of the Precious One (Buddha). Finer than the rahmaloka (fantian heaven of form), Standing alone, examplar to this, our land. Though a city-full of mustard seed be used up. And mulberry fields undergo transformations, This pure stone will carry its inscription forever And the sacred flower will constantly go through its cycle.
Erected on the fifteenth day of the seventh month of Kaiyuan 16 (24th August 728).
Ez a viszonylag hossz√ļ felirat, amit a szavak jeleznek "A yinqing guanglu dafu alkotja √©s √≠rja, ideiglenesen a szem√©lyzeti tan√°cs eln√∂k√©nek hivatala, az √°llam felsŇĎ pill√©re, ŇĎrgr√≥f megnyitva Zhengping Megye f√∂ldjeit, Pei Cui" - a kŇĎeml√©k c√≠me ut√°n ez Pei Cui (裴漼) kez√©bŇĎl sz√°rmazik, aki a Szem√©lyzeti Tan√°cs Eln√∂kek√©nt e fontos poz√≠ci√≥t t√∂lt√∂tt be. Az eg√©sz sz√∂veg - kiv√©ve a tizenegy karaktert "Kaiyuan shiliunian qiyue shiwuri jian" / azaz "A Kaiyuan tizenhatodik √©v√©nek hetedik h√≥napj√°nak tizen√∂t√∂dik napj√°n √©p√ľlt", amely a sz√∂veg v√©g√©n szerepel, a Pei Cui Quan Tang Wen (A Tang-dinasztia teljes pr√≥zai munk√°i) 279-es r√©sz√©ben a 少林寺碑 (Shaolinsi Bei / Shaolin kolostor felirat) c√≠met viseli. Pei Cui √©letrajzai megtal√°lhat√≥k a 旧唐书 -ban (Jiu Tang Shu / Tang R√©gi T√∂rt√©nete) √©s a 新唐书 -ban (Xing Tang Shu / Tang √öj T√∂rt√©nete). EzekbŇĎl meg√°llap√≠that√≥, hogy a kiemelkedŇĎ Pei a Wenxi kl√°n tagja volt, Kaiyuan idŇĎszakban magas rang√ļ irod√°kat tartott, Ňź volt a Szem√©lyzeti Tan√°cs eln√∂ke, Zhang Yue mint k√∂zeli bar√°t k√ľl√∂nleges aj√°nl√°sa alapj√°n, majd k√©sŇĎbb √°tker√ľlt a Crown Price Tan√°csad√≥j√°hoz (taizi binke), m√≠g azt√°n Kaiyuan 24. √©v√©ben (736) elhunyt, 70 √©vesen.
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K√∂sz√∂netet mondunk minden bar√°tunknak, mindazon szerzŇĎknek, tan√≠t√≥knak, buddhist√°knak √©s harcmŇĪv√©szeknek, akik hozz√°j√°rultak a harcmŇĪv√©szet-t√∂rt√©neti-, buddhista-, b√∂lcseleti √©s egy√©b tan√≠t√°sokkal, √≠r√°sokkal, tanulm√°nyokkal, jegyzetekkel minden √©rzŇĎ l√©ny tan√≠t√°s√°hoz √©s tanul√°s√°hoz. Buddh√°k √©s Mesterek tan√≠t√°sait megosztani √©rdem, mindezen √©rdemeket felaj√°nljuk az √∂sszes Buddh√°knak. A Xing Long Tang elfogulatlan, p√°rtatlan, szektarianizmust√≥l mentes elv alapj√°n t√∂rekszik a Dharm√°t, a Chan hagyom√°nyvonal tan√≠t√°s√°t, a harcmŇĪv√©szeti st√≠lusok t√∂rt√©neteit megosztani. 武林一家! 阿弥陀佛! 各位朋友, 作者, 老师, 佛教徒和功夫爱好者, 请允许我向你们表示感谢, 感谢你们一直以来用功夫, 历史, 佛教, 哲学和各类教学, 文章, 研究和教义, 对教学和学习的支持。分享佛教和大师的教义非常有价值, 我们以此恭敬诸佛。《醒龙堂》 将依据不偏依, 不分宗派的原则努力分享佛法, 传承佛教思想和传统功夫。
Xiaofeng Cserk√©sz G√°bor Mester @ Xing Long Tang | 2018.12 v1; elsŇĎ kiad√°s Attribution-NonCommercial-NoDerivatives 4.0 licenc alkalmaz√°s√°val | 署名-非商业性使用-禁止演绎 4.0 国际 Ha hib√°kat, megjelen√©si vagy egy√©b probl√©m√°kat tal√°lsz, √≠rj nek√ľnk: master [at] rgm [pont] hu